3994.“从羔羊中挑出一切黑色的羊”表属于“拉班”所表之良善的纯真自我。这从“黑色”和“羔羊”的含义清楚可知：“黑色”是指自我，如刚才所述（3993节）；“羔羊”是指纯真，如下文所述。至于“羔羊中黑色的羊”所表示的纯真自我，情况乃是这样：为了成为良善，一切良善必包含纯真。缺乏纯真的仁爱不是仁爱，没有纯真的对主之爱更不可能存在。因此，纯真是爱与仁，因而是良善的绝对本质要素。纯真的自我在于用心而不是用嘴知道、承认并相信：除了邪恶，没有什么东西来源于人的自我，一切良善皆来源于主；因此这种自我完全是黑的，也就是说，不仅其意愿的自我，就是邪恶，是黑的，而且其理解或认知的自我，就是虚假，也是黑的。当人发自内心承认并相信，主以良善与真理流入，将天上那又白又亮的自我逐渐灌输到他里面。没有人能真正谦卑下来，除非这种承认和信仰存在于他心里面；当它们存在时，他便处于自我消灭，甚至处于自我厌恶，因而不再沉浸于自我；在这种情况下，他处于适合接受主之神性的状态。主正是通过这种方式以良善与真理流入一颗谦卑和痛悔的心。
这就是此处雅各为自己所选“羔羊中黑色的羊”所表示的纯真自我；而“羔羊中白色的羊”则表示被置于善行中的自我功德，“白”表示功德，如前所述（3993节）。雅各之所以不这样选择，是因为它违背纯真。事实上，凡将功德置于善行中的人，都承认并相信一切良善皆源于他自己，因为他在所行的良善中关注他自己，而非关注主，并因此基于这种功德而寻求回报。由于同样的原因，与自己相比，他也会蔑视他人，甚至谴责他们，进而在同等程度上背离天上的次序，也就是背离良善与真理。由此可见，对邻之仁和对主之爱若含有纯真在里面，绝无可能存在；因此，没有人能进入天堂，除非他里面有某种程度的纯真，正如主所说的：
我实在告诉你们：凡要承受神国的，若不像小孩子，断不能进去。（马可福音10:15；路加福音18:17）
在圣言中，此处和别处的“小孩子”均表示纯真。关于该主题，可参看前面的相关论述，即：小孩子不是纯真，纯真居于智慧中（2305，3494节）；小孩子纯真的性质和智慧之纯真的性质（2306，3183节）；以及当主以纯真和仁爱复活人的自我时，这自我的性质（154节）；纯真使得良善成为良善（2526，2780节）。
“羔羊”表示纯真，这一点从圣言中的许多经文可以看出来，从中引用以下经文来证实这一点：
豺狼必与绵羊羔同居，豹子与山羊羔同卧；少壮狮子与牛犊并肥畜同群；小孩子要牵引它们。（以赛亚书11:6）
此处论述的主题是主的国度，以及其中平安和纯真的状态。“豺狼”表示那些反对纯真的人；“羊羔”表示那些处于纯真的人。同一先知书：
豺狼必与羊羔同食，狮子必吃草与牛一样，尘土必作蛇的食物。在我圣山的遍处，这一切都不伤人、不害物。（以赛亚书65:25）
和前面一样，“豺狼”表示那些反对纯真的人；“羊羔”表示那些处于纯真的人。由于“豺狼”和“羊羔”是对立面，故主也对祂所差出去的七十个人说：
看！我差你们出去，如同羔羊在豺狼中间。（路加福音10:3）
摩西五经：
耶和华使他从磐石中咂蜜，从坚石中吸油；也吃牛的奶油、羊的奶、巴珊人所出的羊羔和公绵羊的脂油。（申命记32:13-14）
此处在内义上论述的是古教会的属天品质，“羊羔的脂油”表示纯真的仁爱。
在原文，“羔羊”有各种名字，以此表示不同程度的纯真；因为如前所述，一切良善若要成为良善，必须含有纯真在里面。真理也必须如此。此处（创世记30:32）用于“羔羊”的这个词和用于“绵羊”的是同一个（如利未记1:10；3:7；5:6；17:3；22:19；民数记18:17）；这个词就表示属于仁之信的纯真。别处则用了不同的词，如以赛亚书：
你们当将羊羔奉给那地掌权的，从西拉往旷野，送到锡安女子的山。（以赛亚书16:1）
在同一先知书中又用了不同的词：
主耶和华必以大能临到，祂的膀臂必为祂掌权。祂必像牧人牧养自己的羊群，用膀臂聚集羊羔抱在怀中，温柔引导那乳养小羊的。（以赛亚书40:10-11）
“用膀臂聚集羊羔抱在怀中”表示那些处于含有纯真的仁爱之人。
约翰福音：
当耶稣向门徒显现自己时，祂对彼得说，约拿的儿子西门，你爱我比这些更深吗？彼得对祂说，主啊，是的，你知道我爱你。耶稣对他说，你喂养我的羔羊。耶稣第二次又对他说，约拿的儿子西门，你爱我吗？彼得对祂说，主啊，是的，你知道我爱你。耶稣对他说，你牧养我的羊。（约翰福音21:15-16）
在此处和别处，“彼得”都表示信（参看创世记18章和22章的序言，以及3750节）。由于信仰不是信，除非它由对邻之仁产生，因而由对主之爱产生；仁与爱也不是仁与爱，除非它们由纯真产生。这就为何主先问彼得爱不爱祂，即信里面是否有爱，然后说“喂养我的羔羊”，也就是牧养那些拥有仁爱的人。
主就是存在于其国度中的纯真本身，因祂是一切纯真的源头，故祂被称为“羔羊”；如约翰福音：
次日，施洗的约翰看见耶稣来到他那里，就说，看哪，神的羔羊，除去世人罪孽的。（约翰福音1:29，36）
启示录：
这些人与羔羊争战，羔羊必胜过他们，因为祂是万主之主，万王之王。同着羔羊的，是蒙召被选的。（启示录17:14等；5:6；6:1，16；7:9，14，17；12:11；13:8；14:1，4；19:7，9；21:22-23，26-27；22:1，3）
众所周知，就至高意义而言，逾越节的羔羊是指主；因为逾越节表示主的荣耀，也就是将神性赋予人身；就代表意义而言，它表示人的重生。事实上，逾越节的羔羊那为重生的本质特征的，就是仁爱；因为若不通过含有纯真在里面的仁爱，没有人能重生。
由于纯真是主国度中的首要事物，是那里的属天之物本身，还由于祭物和燔祭代表主国度的属灵和属天事物，所以主国度的要素本身，也就是纯真，由“羔羊”来代表。这就是为何常献或每天献的燔祭要用羔羊，早晨献一只，黄昏的时候献那一只（出埃及记29:37-39；民数记28:3，4），安息日献两只（民数记28:9，10），在所定节期要献上更多羔羊（利未记23:12；民数记十一，十四，十九，二十七章；28:1-31）。产妇满了洁净的日子后，之所以要献上羊羔为燔祭，一只雏鸽或一只斑鸠为赎罪祭（利未记12:6），是为了可以代表婚姻之爱的果实的符号，因为婚姻之爱就是纯真（参看2736节），还因为“婴儿”表示纯真。
Potts(1905-1910) 3994
3994. And every black one among the lambs. That this signifies an own that is innocent that belongs to the good signified by "Laban," is evident from the signification of "black," as being what is man's own (concerning which just above, n. 3993); and from the signification of a "lamb," as being innocence (concerning which below). As regards an own that is innocent, signified by the "black among the lambs," the case is this. In all good there must be innocence in order that it may be good. Charity without innocence is not charity; and still less is love to the Lord possible without innocence. For this reason innocence is the very essential of love and charity, consequently of good. An own that is innocent is to know, acknowledge, and believe, not with the mouth but with the heart, that nothing but evil is from one's self, and that all good is from the Lord; and therefore that what is man's own is nothing but blackness; that is to say, not only the own of his will, which is evil, but also the own of his understanding, which is falsity. When man is in this confession and belief from the heart, the Lord flows in with good and truth, and insinuates into him a heavenly own, which is white and lustrous. No one can ever be in true humility unless he is in this acknowledgment and belief from the heart; for he is then in annihilation of self, nay, in the loathing of self, and thus in absence from self; and in this manner he is then in a state capable of receiving the Divine of the Lord. It is by this means that the Lord flows in with good into a humble and contrite heart. [2] Such is the own that is innocent, which is here signified by the "black among the lambs" that Jacob chose for himself; but the white among the lambs is the self-merit that is placed in goods. (That "white" is merit has been shown above, n. 3993.) This Jacob did not choose, because it is contrary to innocence; for he who places self-merit in goods, acknowledges and believes that all good is from himself; because in the goods he does he has regard to himself, and not to the Lord, and accordingly demands recompense on account of his merit. Such a one therefore despises others in comparison with himself, and even condemns them, and consequently in the same proportion recedes from heavenly order, that is, from good and truth. From all this it is now evident that charity toward the neighbor and love to the Lord are impossible unless there is innocence within them; consequently that no one can come into heaven unless there is something of innocence in him; according to the Lord's words:
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein (Mark 10:15; Luke 18:17);
by a "little child" here and elsewhere in the Word is signified innocence. (See what has been said before on this subject, namely, That infancy is not innocence, but that innocence dwells in wisdom, n. 2305, 3494: What the innocence of infancy is, and what the innocence of wisdom, n. 2306, 3183: also, What man's own is when vivified by the Lord with innocence and charity, n. 154: That innocence causes good to be good, n. 2526, 2780.) [3] That "lambs" signify innocence may be seen from many passages in the Word, of which the following may be adduced in confirmation. In Isaiah:
The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together, and a little child shall lead them (Isa. 11:6);
where the subject treated of is the Lord's kingdom, and the state of peace and innocence therein. The "wolf" denotes those who are against innocence; and the "lamb," those who are in innocence. Again in the same Prophet:
The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and dust shall be the serpent's bread. They shall not hurt nor destroy in all the mountain of My holiness (Isa. 65:25);
where the "wolf" as above denotes those who are against innocence; and the "lamb," those who are in innocence. As the "wolf" and the "lamb" are opposites, the Lord also said to the seventy whom He sent forth:
Behold I send you forth as lambs in the midst of wolves (Luke 10:3). In Moses:
He maketh him to suck honey out of the rock, and oil out of the flinty rock; butter of the herd, and milk of the flock, with the fat of lambs and of rams, the sons of Bashan (Deut. 32:13-14);
here in the internal sense the celestial things of the Ancient Church are treated of, and the "fat of lambs" denotes the charity of innocence. [4] In the original language "lambs" are expressed by various names, by which are signified the different degrees of innocence; for as before said, in all good there must be innocence to make it good; consequently there must be the same in truth. "Lambs" are here expressed by the same word that is used for "sheep" (as in Lev. 1:10; 3:7; 5:6; 17:3; 22:19; Num. 18:17); and it is the innocence of the faith of charity that is signified. Elsewhere they are expressed by other words, as in Isaiah:
Send ye the lamb of the ruler of the land from the rock toward the wilderness, unto the mount of the daughter of Zion (Isa. 16:1). By still another word in the same prophet:
The Lord Jehovih cometh in strength, and his arm shall rule for him; he shall feed his flock like a shepherd, he shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that give suck (Isa. 40:10-11);
where to "gather the lambs in his arm, and carry them in his bosom," denotes those who are in charity in which there is innocence. [5] In John:
When Jesus showed Himself to the disciples, He said to Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep (John 21:15-16). "By Peter" here and elsewhere is signified faith (see the preface to Genesis 18, and the preface to chapter 22, and n. 3750); and as faith is not faith unless it is from charity toward the neighbor, and thus from love to the Lord; and as charity and love are not charity and love unless they are from innocence, for this reason the Lord first asks Peter whether he loves Him, that is, whether there is love in the faith, and then says, "Feed My lambs," that is, those who are in innocence. And then, after the same question, He says, "Feed My sheep," that is, those who are in charity. [6] As the Lord is the innocence itself which is in His kingdom, the all of innocence being from Him, He is called the "Lamb"; as in John:
The next day John the Baptist seeth Jesus coming unto him, and saith, Behold the Lamb of God that taketh away the sin of the world (John 1:29, 36). And in the Revelation:
These shall make war with the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings; and they that are with Him are called, and chosen (Rev. 17:14, and elsewhere, in Rev. 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 26-27; 22:1, 3). That in the supreme sense the paschal lamb is the Lord is well known; for the passover signified the Lord's glorification, that is, the putting on of the Divine in respect to the Human; and in the representative sense it signifies man's regeneration; and the paschal lamb signifies that which is the essential of regeneration, namely, innocence; for no one can be regenerated except by means of the charity in which there is innocence. [7] As innocence is the primary thing in the Lord's kingdom, and is the celestial itself there, and as the sacrifices and burnt-offerings represented the spiritual and celestial things of the Lord's kingdom, therefore the very essential of the Lord's kingdom, which is innocence, was represented by lambs. For this reason a perpetual or daily burnt-offering was made of lambs, one in the morning, and another in the evening (Exod. 29:37-39; Num. 28:3, 4), and a double one on the sabbath days (Num. 28:9, 10), and of still more lambs on stated festivals (Lev. 23:12; Num. 28:11, 17, 19, 27; 29). The reason why a woman who had given birth, after the days of her cleansing were accomplished, was to offer a lamb for a burnt-offering, and the young of a pigeon or a turtle-dove (Lev. 12:6), was that the effect of conjugial love might be signified (for that conjugial love is innocence may be seen above, n. 2736); and also because innocence is signified by "infants."
Elliott(1983-1999) 3994
3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.
[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,
Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.
Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,
Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.
The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.
Innocence causes good to be good, 2526, 2780.
[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,
The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isa 11:6.
This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,
The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isa 65:25.
As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,
Behold, I send you out as lambs in the midst of wolves. Luke 10:3.
In Moses,
He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breeda of Bashan. Deut 32:13, 14.
This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.
[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Gen 30:32 the word used for lambs is also used for sheep, as in Lev 1:10; 3:7; 5:6; 17:3; 22:19; Num 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,
Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isa 16:1.
A different word again is used in the same prophet,
The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isa 40:9-11.
'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.
[5] In John,
When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15, 16.
Here as elsewhere 'Peter' means faith - see the Prefaces to Chapter 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.
[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,
The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1 :29, 36.
And in Revelation,
They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Rev 17:14.
There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22, 23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.
[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exod 29:37-39; Num 28:3,4; and a double offering on the sabbath, Num 28:9,10; and many more lambs still at the appointed festivals, Lev 23:12; Num 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Lev 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.
Latin(1748-1756) 3994
3994. `Et omne pecus nigrum in agnis': quod significet proprium innocentiae quod est boni per `Labanem' significati, constat a significatione `nigri' quod sit proprium, de qua mox supra n. 3993;et a significatione {1}`agni' quod sit' innocentia, de qua sequitur. Cum proprio innocentiae, quod significatur per `nigrum in agnis,' ita se habet: in omni bono erit innocentia ut sit bonum;
charitas absque innocentia non est charitas, minus adhuc amor in Dominum, quapropter innocentia est ipsum essentiale amoris et charitatis, proinde boni; proprium innocentiae est quod sciatur, agnoscatur et credatur, non ore sed corde, quod nihil nisi malum sit a se, et omne bonum a Domino; proinde quod proprium ejus non nisi quam nigrum sit, nempe tam proprium voluntarium quod est malum, quam proprium intellectuale quod est falsum; cum homo in hac confessione et fide ex corde est, tunc influit Dominus cum bono et vero, et insinuat ei proprium caeleste, quod est candidum et splendens; nusquam aliquis in vera humiliatione potest esse nisi sit in illa agnitione et fide ex corde, nam tunc in sui annihilatione est, immo in sui aversatione, et {2}sic in absentia a se, ita tunc est in statu recipiendi Divinum Domini; inde est quod Dominus cum bono influat in cor humile et contritum; [2] tale est proprium innocentiae quod hic significatur per `nigrum in agnis,' quod Jacobus sibi elegit, at `album in agnis' est meritum quod ponitur in bonis quod `album' sit meritum, supra n. 3993 dictum est; hoc non elegi Jacobus, quia innocentiae contrariatur, qui enim meritum ponit in bonis, is agnoscit et credit quod omne bonum sit a semet, nam in bonis quae facit, se spectat non Dominum, inde retributionem postulat ex merito; quare etiam talis contemnit alios prae se, immo etiam condemnat, proinde tantum recedit ab ordine caelesti, hoc est, a bono et vero. Exinde constare potest quod charitas erga proximum et amor in Dominum nusquam dabiles sint nisi eis insit innocentia consequenter quod nemo nisi ei aliquid innocentiae sit, venire possit in caelum, secundum Domini verba, Amen dico vobis, quisquis non receperit regnum Dei ut infans, non ingredietur in illud, Marc. x 15; Luc. xviii 17;
per `infantem' hic et alibi in Verbo significatur innocentia;
videantur quae prius de his dicta sunt, nempe quod infantia non sit innocentia: sed quod innocentia habitet in sapientia, n. 2305, (x)3494; qualis innocentia infantiae, et qualis innocentia sapientiae, n. 2306, 3183; tum quale proprium innocentia et charitate a Domino vivificatum, n. 154; quod innocentia faciat ut bonum sit bonum, n. 2526, 2780. [3] Quod `agni' significent innocentiam, constare potest a pluribus locis in Verbo, quorum haec {3}in fidem licet afferre; apud Esaiam, Commorabitur lupus cum {4}agno, et pardus cum haedo cubabit, et vitulus et leo juvenis, et bos una, et puer parvus ducet (c)eos: xi 6;
ibi de regno Domini, ac de statu pacis et innocentiae ibi; `lupus' pro illis qui contra innocentiam sunt, `agnus' pro illis qui in innocentia; similiter alibi apud eundem, Lupus et {5}agnus pascent simul, et leo sicut bos comedet paleam, et serpenti pulvis panis ejus; non malefacient, et non perdent in toto monte sanctitatis Meae, lxv 25;
`lupus' ut supra, pro illis qui contra innocentiam, et `agnus' pro illis qui in innocentia: quia lupus et agnus opposita sunt, etiam Dominus ad septuaginta quos emisit, dixit, apud Lucam, Ecce Ego mitto vos sicut {6}agnos in medium luporum, x 3:
apud Mosen, Sugere facit illum mel e rupe, et oleum e saxo petrae, butyrum armenti, et lac gregis, cum adipe {7}agnorum et arietum, filiorum Bashanis, Deut. xxxii 13, 14;
ibi in sensu interno de caelestibus Ecclesiae Antiquae; `adeps agnorum' pro charitate innocentiae. [4] Agni in lingua originali per varia nomina exprimuntur, et per illa diversi {8}gradus innocentiae significantur, nam, ut dictam, in omni bono erit innocentia ut sit bonum, et inde quoque in vero, {9}hic agni exprimuntur per {10}vocem per quam etiam oves, sicut {11} Lev. i 10; iii 7; v 6; xvii 3; xxii 19; Num. xviii 17, et est innocentia fidei quae est charitatis quae significatur: per alias voces alibi, ut apud Esaiam, Mittite {7}agnum dominatoris terrae de petra versus desertum ad montem filiae Zionis, xvi 1;
adhuc {12}per aliam vocem apud eundem, Dominus Jehovih in robusto venit, et brachium Ipsius dominabitur Ipsi;... sicut pastor gregem suum pascet, in brachium suum colliget {13}agnos, et in sinu suo portabit, lactentes ducet, xl 9, 10, (11);
`in brachium colligere agnos et in sinu portare' pro illos qui sunt in charitate in qua innocentia: [5] apud Johannem, Jesus manifestatus Petro dixit, Simon Jona amasne Me plus quam hos? dicit Ipsi, Immo Domine, Tu scis quod amem Te, dicit illi, Pasce {14}agnos meos: dicit illi iterum, Simon Jona, amasne Me, dicit Ipsi, Immo Domine, tu scis quod amem Te;
dicit illi, Pasce oves meas, xxi 15, 16;
per `Petrum,' hic ut alibi, significatur fides, videatur Praefatio ad cap. xviii, et Praefatio ad cap. xxii Gen. et n. 3750, et quia fides non est fides nisi sit ex charitate erga proximum, et sic ex amore in Dominum, nec charitas et amor est charitas et amor nisi sit ex innocentia, inde est quod Dominus primum interroget num amet se, hoc est, num amor sit in fide, et dein dicit, `Pasce agnos meos,' hoc est, illos qui in innocentia sunt; et dein post eandem interrogationem dicit, `Pasce oves meas,' hoc est, illos qui in charitate. [6] Quia Dominus est ipsa innocentia, quae est in regno Ipsius, nam ab Ipso omne innocentiae est, inde vocatur Dominus {15}`Agnus,' ut apud Johannem, Postridie vidit Johannes Baptista Jesum venientem ad illum, et dixit, Ecce Agnus Dei, qui tollit peccatum mundi, i 29, 36:
et in Apocalypsi Cum {16}Agno pugnabunt, sed Agnus vincet illos, quia Dominus dominorum est, et Rex regum, et qui cum Ipso vocati et electi, xvii 14;
et praeterea alibi in Apocalypsi, ut v 6; vi 1, 16; vii 9, 14, 17;
xii 11; xiii 8; xiv 1, 4; xix 7, 9; xxi 22, 23 (x)27; xxii 1, 3. Quod agnus paschalis sit Dominus in supremo sensu, notum est, `Pascha' enim significabat glorificationem Domini, hoc est, induitionem Divini {17}quoad Humanum, et in sensu repraesentativo significat regenerationem hominis; et `agnus paschalis' id quod essentiale regenerationis est, nempe innocentiam; nemo enim regenerari potest nisi per charitatem in qua innocentia. [7] Quia innocentia est primarium in regno Domini, et est ipsum caeleste ibi, et sacrificia et holocausta repraesentabant (t)spiritualia et caelestia regni Domini, ideo ipsum essentiale regni Ipsius quod est innocentia, repraesentabatur per `agnos'; quare holocaustum juge seu quotidianum fiebat ex agnis, uno in mane, et altero inter vesperas, {18}Exod. xxix 37-39; Num. xxviii 3, 4, et duplum diebus sabbati, Num. xxviii 9, 10; et per adhuc plures agnos in statis festis, Lev. xxiii 12; Num. xxviii 11, 14, 19, 27; xxix i ad fin. Quod puerpera post exactos dies munditiae, in holocaustum offerret agnum {19}, et pullum columbae aut turturem, Lev. xii 6, erat ut significaretur effectus amoris conjugialis, qui, nempe amor conjugialis, quod sit innocentia, videatur n. 2736, et quia per `infantes' innocentia significatur. @1 agnorum quod sint$ @2 quasi in absentia$ @3 A d in fidem$ @4 Heb (kebes)$ @5 Heb (taleh)$ @6 Gk. (aren)$ @7 Heb (kar)$ @8 status$ @9 i.e. in Gen. xxx 32$ @10 Heb (keseb) and (kisbah)$ @11 i etiam$ @12 alia voce$ @13 Heb (telaim)$ @14 Gk. (arnion)$ @15 Gk. (amnos)$ @16 In Apoc. (arnion) occurs always for `lamb'.$ @17 i etiam$ @18 Heb (kebes) in all these refs.$ @19 i anniculum$